Today we have Job’s final response to Yahweh, and the restoration of his fortunes (Job 42:1-3, 5‑6, 12‑17). The reading is in two parts. The first is Job’s response to the second speech of God, which are not read in the liturgy. They are a final statement of total acceptance of everything that God decides. Job now finally sees that God and his purposes are supreme, and are not to be questioned by himself. He says an unconditional ‘Yes’ to his Lord.
Job regrets his limitations, saying: “I have uttered what I did not understand, things too wonderful for me that I did not know. I had heard of you by the hearing of the ear, but now my eye sees you.” Job realizes that he has been talking about things that he did not really understand, but now he has been graced with an insight into the nature of God. Previously, Job had very conventional ideas about God, mainly derived from others. But now he has had a direct experience of God’s mystery and submits totally to it. While his questions have not really answered, he now understands that he cannot question what God wills and that God’s actions have deeper meanings beyond the realities of suffering and death. He can now accept that his suffering, pain and loss are not incompatible with the wisdom and power of God.
The second part of our reading is the final paragraph in the book, and unlike the dialogues, is written in prose. The contest between God and Satan is over. Job has not cursed God and has come triumphantly through the most painful of trials. No longer is there a reason for Job to experience suffering. God does not allow us to suffer for no reason, and even though the reason may be hidden in the mystery of his divine purpose, never for us to know in this life. We must trust in him as the God who does only what is right.
Job’s fortunes are now restored; he gains back even more than he lost. The number of animals is twice as many as he had before. His seven sons and three daughters replace the children he lost in the hurricane. We do not know anything about the boys, but we are told the names of the three daughters—Jemimah, which means “dove”; Keziah (or Cassia) which means “cinnamon”; and Keren-happuch (“Mascara” in some translations) which means “container of antimony”. Antimony was a much-desired form of eyeshadow. The girls were all outstanding in beauty and, contrary to normal custom, would receive the same inheritance rights as their brothers—an indication of Job’s great wealth. Normally daughters would only inherit if there were no sons.
Finally, we are told that Job, in the tradition of the true biblical patriarch, lived to be 140 years old and saw his descendants to the fourth generation.
The Greek text of the book has two additions to the end of the text, which do not appear in our reading. The first indicates that, from very early on, the book of Job was thought to contain the idea of resurrection after death: “It is written that he will rise again with those whom the Lord will raise up.”
The second addition tells us that Job lived “in the land of Ausitis on the borders of Idumaea and Arabia” and identifies Ausitis with Jobab, a king mentioned in Genesis (Genesis 36:33).
The epilogue, in a way, seems to contradict the teaching of the earlier dialogues which challenge the conventional idea that the good are rewarded and the evil are punished in this life. Rather the lesson is that there is no relationship between God’s wisdom and the experiences that we have in life.
Material blessings are not a guarantee of personal virtue any more than material deprivation or sickness are punishments for sin. As St Paul will say later: “We know that all things work together for good for those who love God, who are called according to his purpose.” (Romans 8:28) Paul never saw his own sufferings and hardships as a punishment from God, but rather as an opportunity and a grace to share somehow in the sufferings of Jesus his Lord.
But these ideas will not come until later. The sufferings of Job are seen by the biblical author as a test of Job’s virtue. Once he has passed the test, there is now every reason for his wealth to be returned to him. We can see that in Job, the idea of wealth as a concrete sign of God’s blessing has not been abandoned. This notion will be radically changed when, to the astonishment of his disciples, Jesus says that: “…it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” (Matthew 19:25) For us, God’s blessings are seen, not in our material possessions, but in internal blessings like inner consolation, joy, peace and shared fellowship.
May God Bless You and Grant You His Peace!